Chinese
“‘大德僧伽听！此衣僧伽许张作羯耻那衣，我苾刍某甲，僧伽今差作张羯耻那衣人。我某甲是张羯耻那衣，我以此衣，当为僧伽张作羯耻那衣。’如是三说。次舒张此衣，上座前立，作如是语：‘上座存念！此衣僧伽许作羯耻那衣，我苾刍某甲是张衣人。我今为大众张此衣。’上座答曰：‘善哉张衣！极善张衣！此中所有财利饶益，我当获之。’如是三说，乃至行末，皆作是说：‘善哉张衣！极善张衣！此中所有财利饶益，我当获之。’次复应知持衣人法，不持此衣至大小便室，不入厨舍烟火之处，不安置露地，不弃衣向界外。设暂出，不应经宿。持衣苾刍若不依行者，得越法罪。其持衣人，既至正月十五日，应在众中作如是白：‘大众应知！明日当出羯耻那衣，仁等各各守持自衣，其有利物，大众应分。’” 邬波离请世尊曰：“有几种人不成张衣？”佛言：“有五种人：谓无夏人、破夏人、后夏人、求寂人、张衣之时不现前者。复有五种不成张衣：谓行遍住人、行遍住竟人、行六夜人、行六夜竟人、授学人。”“大德！有几种人但得财利，而无饶益？”佛言：“有五种人：谓无夏、破夏、后夏、求寂、不现前人。复有五种人：行遍住人、遍住竟人、六夜人、六夜竟人、授学 现代汉语译本：双手捧着袈裟，这样禀告： ‘大德僧伽（僧团）听！这件袈裟僧伽允许为某处张作羯耻那衣（功德衣），我比丘某甲，僧伽现在委派我作为张作羯耻那衣的人。我某甲是张作羯耻那衣的人，我将用这件袈裟，为僧伽张作羯耻那衣。’这样说三遍。然后展开这件袈裟，在上座（长老）面前站立，这样说：‘上座请留心！这件袈裟僧伽允许作羯耻那衣，我比丘某甲是张衣人。我现在为大众张开这件袈裟。’上座回答说：‘很好张衣！极好张衣！这其中所有的财利饶益，我应当获得。’这样说三遍，乃至走到最后，都这样说：‘很好张衣！极好张衣！这其中所有的财利饶益，我应当获得。’其次应当知道持衣人的规矩，不拿着这件袈裟去大小便的地方，不进入厨房烟火之处，不安放在露天的地方，不把袈裟丢在界外。即使暂时离开，也不应该过夜。持衣比丘如果不按照这些规矩行事，就犯了越法罪。持衣人到了正月十五日，应该在僧众中这样禀告：‘大众应该知道！明天将取出羯耻那衣，各位各自守护好自己的袈裟，其中有利的物品，大众应该分得。’ 邬波离（佛陀弟子名）请问世尊说：‘有几种人不能成为张衣人？’佛说：‘有五种人：即没有过夏安居的人、破夏安居的人、后夏安居的人、沙弥（求寂人）、张衣的时候没有在场的人。又有五种情况不能成为张衣：即行遍住（游方僧侣）的人、行遍住结束的人、行六夜（短期挂单）的人、行六夜结束的人、授学人（见习僧）。’‘大德！有几种人只能得到财利，而没有饶益？’佛说：‘有五种人：即没有过夏安居的人、破夏安居的人、后夏安居的人、沙弥、没有在场的人。又有五种人：行遍住的人、遍住结束的人、六夜的人、六夜结束的人、授学人。
English
English version: Holding the robe with both hands, he should announce as follows: ‘Venerable Sangha (community of monks), listen! This robe is permitted by the Sangha to be used for spreading the Kathina (merit-making) robe in this place. I, the Bhikshu (monk) named so-and-so, am now appointed by the Sangha to be the person who spreads the Kathina robe. I, so-and-so, am the person who spreads the Kathina robe, and I will use this robe to spread the Kathina robe for the Sangha.’ This should be said three times. Then, unfold the robe and stand before the senior monk (elder), saying: ‘Venerable Elder, please pay attention! This robe is permitted by the Sangha to be used for the Kathina robe, and I, the Bhikshu named so-and-so, am the person who spreads the robe. I am now spreading this robe for the assembly.’ The senior monk should reply: ‘Well done in spreading the robe! Excellent in spreading the robe! I shall receive all the benefits and advantages that come from this.’ This should be said three times, and so on until the end, saying: ‘Well done in spreading the robe! Excellent in spreading the robe! I shall receive all the benefits and advantages that come from this.’ Next, one should know the rules for the person holding the robe: do not take this robe to the toilet, do not enter the kitchen or places with smoke and fire, do not place it in the open, and do not discard the robe outside the boundary. Even if leaving temporarily, it should not be left overnight. If the Bhikshu holding the robe does not follow these rules, he commits a transgression. When the person holding the robe reaches the fifteenth day of the first month, he should announce in the assembly: ‘The assembly should know! Tomorrow the Kathina robe will be taken out. Each of you should guard your own robe, and the beneficial items should be shared among the assembly.’ Upali (name of a disciple of the Buddha) asked the World Honored One: ‘How many types of people cannot be the ones who spread the robe?’ The Buddha said: ‘There are five types of people: those who have not observed the summer retreat, those who have broken the summer retreat, those who observed the later summer retreat, the Shramanera (novice monk), and those who were not present when the robe was spread. There are also five situations in which one cannot spread the robe: those who are wandering monks (traveling mendicants), those who have finished wandering, those who are staying for six nights (short-term lodging), those who have finished staying for six nights, and the Shikshamanas (probationary nuns).’ ‘Venerable One! How many types of people only receive the material benefits but not the spiritual advantages?’ The Buddha said: ‘There are five types of people: those who have not observed the summer retreat, those who have broken the summer retreat, those who observed the later summer retreat, the Shramanera, and those who were not present. There are also five types of people: those who are wandering monks, those who have finished wandering, those who are staying for six nights, those who have finished staying for six nights, and the Shikshamanas. --------------------------------------------------------------------------------
Chinese
人，此谓得利、无饶益。”“大德！有几种人利、益俱无？”佛言：“邬波离！有五种人：谓不见罪被举人、重犯被举人、不舍恶见被举人、余处坐夏人、僧破已后非法律人。” 时有众多苾刍人间游行，遭贼劫夺，渐至室罗筏城。诸苾刍见问言：“善来具寿！行李安乐不？”答言：“何有安乐？所是衣物，皆被贼夺将。”报言：“具寿！今我此处多有衣利，若出羯耻那衣，得与具寿共相分给。”以缘白佛，佛言：“苾刍若有贼缘，当可为出羯耻那衣。应如是出，如常作前方便已，令一苾刍作白羯磨：‘大德僧伽听！于此住处，和合僧伽共张羯耻那衣。今有众多苾刍，被贼所劫无衣至此。若僧伽时至听者，僧伽应许僧伽今为此被贼苾刍出羯耻那衣。白如是。’羯磨准白成，乃至结竟。既作法已，所有利物，受衣之人皆共平分。其所得衣，各随自意，分遗被贼无衣苾刍。” 邬波离请世尊曰：“大德！疏薄衣、恶衣、多结衣、纻麻衣、缭缘衣、破故衣、犯舍衣、死人衣，此等诸衣合作羯耻那不？”佛言：“不合。”“大德！石碾衣、及属别人三衣、及不满三五肘、或不割截、或不清净、或不差张衣人、或在界外，得张衣不？”佛言：“不合。”“夏三月中所得衣，成张衣不？”佛言：“得。”“若夏三月了 现代汉语译本： ‘人，这叫做获得利益，没有饶益。’‘大德！有哪几种人既无利益也无饶益？’佛说：‘邬波离（Upali，佛陀十大弟子之一）！有五种人：就是不见罪而被举罪的人、重犯而被举罪的人、不舍弃恶见而被举罪的人、在其他地方安居过夏季的人、僧团破裂后不合法的人。’ 当时有很多比丘（Bhikkhu，佛教出家男众）在人间游行，遭遇盗贼抢劫，逐渐来到室罗筏城（Śrāvastī，古印度城市）。那些比丘见到他们问道：‘善来，具寿（Ayushman，对出家人的尊称）！行李安乐吗？’他们回答说：‘哪里有什么安乐？所有的衣物，都被盗贼抢走了。’那些比丘说：‘具寿！现在我们这里有很多衣物利益，如果取出羯耻那衣（Kathina，一种特殊的布施），可以和具寿们共同分给。’他们将此事禀告佛陀，佛陀说：‘比丘们，如果有盗贼的因缘，应当可以取出羯耻那衣。应当这样做：像平常一样做好前行准备，让一位比丘作白羯磨（Karma，行动、仪式）：‘大德僧伽（Sangha，僧团）听着！在这个住处，和合的僧伽共同张设羯耻那衣。现在有很多比丘，被盗贼抢劫没有衣服来到这里。如果僧伽认为时机已到，请听着，僧伽应当允许僧伽现在为这些被盗贼抢劫的比丘取出羯耻那衣。禀白如是。’羯磨按照禀白完成，乃至结束。完成仪式后，所有获得的利益物品，接受衣服的人都共同平分。他们所得到的衣服，各自随自己的意愿，分给被盗贼抢劫没有衣服的比丘。’ 邬波离请问世尊说：‘大德！疏松单薄的衣服、劣质的衣服、有很多结的衣服、苎麻做的衣服、有缭绕边缘的衣服、破旧的衣服、犯舍堕罪的衣服、死人穿过的衣服，这些衣服可以用来作羯耻那衣吗？’佛说：‘不可以。’‘大德！石碾过的衣服、以及属于别人的三衣（Tricivara，比丘所拥有的三种袈裟）、以及不满三五肘（约合现在的尺寸单位）的衣服、或者没有割截的衣服、或者不干净的衣服、或者没有差派张衣人、或者在结界之外，可以张设羯耻那衣吗？’佛说：‘不可以。’‘夏季三个月中所得到的衣服，可以用来成就张衣吗？’佛说：‘可以。’‘如果夏季三个月结束了’
English
English version: 'Person, this is called obtaining benefit, without any additional benefit.' 'Venerable Sir! What kinds of people have neither benefit nor additional benefit?' The Buddha said, 'Upali (one of the ten great disciples of the Buddha)! There are five kinds of people: those who are accused without having committed an offense, those who are accused of a serious offense, those who do not abandon their wrong views and are accused, those who have spent the summer retreat elsewhere, and those who are not lawful after the Sangha (monastic community) has been split.' At that time, many Bhikkhus (Buddhist monks) were traveling in the human realm and were robbed by thieves, gradually arriving at Śrāvastī (an ancient Indian city). The Bhikkhus there saw them and asked, 'Welcome, Ayushman (a term of respect for monks)! Is your luggage safe and sound?' They replied, 'How can there be any safety? All our belongings have been stolen by thieves.' Those Bhikkhus said, 'Ayushman! Now we have many benefits of clothing here. If we take out the Kathina (a special kind of offering), we can share it with you.' They reported this matter to the Buddha, who said, 'Bhikkhus, if there is a cause of thieves, it is permissible to take out the Kathina. It should be done as follows: as usual, make the preliminary preparations, and have a Bhikkhu perform the white Karma (action, ritual): 'Venerable Sangha (monastic community), listen! In this dwelling place, the harmonious Sangha is jointly spreading the Kathina cloth. Now there are many Bhikkhus who have been robbed and have no clothes to come here. If the Sangha deems it the right time, please listen, the Sangha should allow the Sangha to now take out the Kathina cloth for these Bhikkhus who have been robbed. The report is as such.' The Karma is completed according to the report, until the end. After the ritual is completed, all the benefits obtained are equally divided among those who receive the clothes. The clothes they receive are distributed to the Bhikkhus who have been robbed and have no clothes, according to their own wishes.' Upali asked the World Honored One, 'Venerable Sir! Thin clothes, bad clothes, clothes with many knots, clothes made of ramie, clothes with winding edges, old and broken clothes, clothes that violate the rules of expiation, clothes worn by the dead, can these clothes be used to make Kathina?' The Buddha said, 'No.' 'Venerable Sir! Clothes that have been stone-ground, as well as the three robes (Tricivara, the three robes possessed by a Bhikkhu) belonging to others, as well as clothes that are less than three or five cubits (an ancient unit of measurement), or clothes that have not been cut, or clothes that are not clean, or clothes that have not been assigned a cloth-spreading person, or clothes that are outside the boundary, can they be used to spread the Kathina?' The Buddha said, 'No.' 'Can the clothes obtained during the three months of summer be used to accomplish the spreading of the Kathina?' The Buddha said, 'Yes.' 'If the three months of summer are over' --------------------------------------------------------------------------------
Chinese
，所得之衣得作羯耻那衣不？”佛言：“得。”若更有众多法非法衣，准上文意应知。 出羯耻那衣相，本有八种。云何为八？摄颂曰： 初决去不定、 决定失去衣、 闻出出界疑、 望断同心出。 云何决去失？如有苾刍，同在一处受羯耻那衣。作衣已竟，于此无恋心，遂持衣钵欲往余方，出界外更不拟来，决意出者，是名决去失。 云何不定失？如有苾刍，同在一处受羯耻那衣，未作衣遂出界外求衣，或未作衣、或已作半，于此利物及以住处，或有恋、或无恋、或有望、或无望，更拟还作衣、或起疑念，是名不定失。 云何决定失？如有苾刍，同在一处受羯耻那衣，未作衣遂出界外求衣，作如是念：“还来作衣。”复作是念：“我今出去，更不复来，亦复不能造支伐罗。”是名决定失。 云何失去失？如有苾刍，同在一处受羯耻那衣，未作衣出界外造支伐罗，起首作衣，遂失其衣，是名失去失。 云何闻出失？如有苾刍，同在一处受羯耻那衣，未作衣出界外求衣，念言：“回还我当作衣。”去后大众遂便出衣。彼闻出羯耻那衣，心生随喜：“善哉出衣。”是名闻出失。 云何出界疑失？如有苾刍，同在一处受羯耻那衣。未作衣，苾刍自念：“出界作支伐 现代汉语译本： ‘如果得到的衣服可以做成羯耻那衣（Kathina-cīvara，一种特殊的袈裟）吗？’佛说：‘可以。’如果还有很多符合或不符合规定的衣服，也应该按照上面的意思来理解。 关于出羯耻那衣（Kathina-cīvara）的相状，原本有八种。哪八种呢？用一首偈颂概括： 最初决定离去不定，决定失去衣服， 听闻出界生疑虑，期望断绝同心出。 什么叫做‘决定离去失’？如有比丘（bhikkhu，佛教僧侣）们，一同在一个地方接受羯耻那衣（Kathina-cīvara）。衣服已经做完，对此地没有留恋之心，于是拿着衣钵想要前往其他地方，出了界外就不打算再回来，下定决心离开的，这叫做‘决定离去失’。 什么叫做‘不定失’？如有比丘（bhikkhu）们，一同在一个地方接受羯耻那衣（Kathina-cīvara），还没做完衣服就出了界外去寻找衣服，或者没做衣服、或者做了半截，对于此地的利益和住所，或者有留恋、或者没有留恋、或者有期望、或者没有期望，还打算回来做衣服、或者产生了疑虑，这叫做‘不定失’。 什么叫做‘决定失’？如有比丘（bhikkhu）们，一同在一个地方接受羯耻那衣（Kathina-cīvara），还没做完衣服就出了界外去寻找衣服，心里想着：‘回来继续做衣服。’又想着：‘我今天出去，就不再回来了，也不能再制作支伐罗（cīvara，袈裟）。’这叫做‘决定失’。 什么叫做‘失去失’？如有比丘（bhikkhu）们，一同在一个地方接受羯耻那衣（Kathina-cīvara），还没做完衣服就出了界外去制作支伐罗（cīvara），开始做衣服，结果丢失了那件衣服，这叫做‘失去失’。 什么叫做‘听闻出失’？如有比丘（bhikkhu）们，一同在一个地方接受羯耻那衣（Kathina-cīvara），还没做完衣服就出了界外去寻找衣服，心里想着：‘回来我继续做衣服。’离开后大众就完成了出羯耻那衣（Kathina-cīvara）的仪式。他听闻出羯耻那衣（Kathina-cīvara）的消息，心里随喜：‘太好了，出衣了。’这叫做‘听闻出失’。 什么叫做‘出界疑失’？如有比丘（bhikkhu）们，一同在一个地方接受羯耻那衣（Kathina-cīvara）。还没做衣服，比丘（bhikkhu）自己想着：‘出界去制作支伐